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Tafsir Noor al-Thaqalayn: Surat al-Kawthar

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1 - في كتاب ثواب الأعمال باسناده عن أبي عبد الله عليه السلام قال: من قرء " انا أعطيناك الكوثر " في فرايضه ونوافله سقاه الله من الكوثر يوم القيامة، وكان محدثه عند رسول الله صلى الله عليه وآله في أصل طوبى.

 

In Thawab al-A`mal:

By its isnad from Abu `Abdillah عليه السلام. He said: Whomever recites "Surely, We have granted you al-Kawthar" (108:1) in his obligatory and voluntary prayers, Allah will allow him to drink from al-Kawthar on the Day of Resurrection, and he will live with the Messenger of Allah صلى الله عليه وآله at the root of Tuba.

 

2 - في مجمع البيان في حديث أبي من قرأها سقاه الله من انهار الجنة وأعطى من الاجر بعدد كل قربان قربه العباد في يوم عيد، ويقربون من أهل الكتاب والمشركين.

 

In Majma` al-Bayan: in the hadith of Ubay:

Whomever recites it, Allah will allow him to drink from the rivers of Paradise, and he will be given a reward equivalent to every sacrifice offered by the worshipers on the day of Eid ...

 

3 - خاطب الله سبحانه نبيه صلى الله عليه وآله على وجه التعداد لنعمه عليه فقال انا أعطيناك الكوثر اختلفوا في تفسير الكوثر فقيل هو نهر في الجنة عن عايشة وابن عمر قال ابن عباس لما نزل: " انا أعطيناك الكوثر " صعد رسول الله صلى الله عليه وآله المنبر فقرأها على الناس فلما نزل قالوا: يا رسول الله ما هذا الذي أعطاكه الله؟قال: نهر في الجنة أشد بياضا من اللبن وأشد استقامة من القدح حافتاه قباب الدر والياقوت، ترده طير خضر لها أعناق كأعناق البخت (1) قالوا: يا رسول الله ما أنعم تلك الطير قال: أفلا أخبركم بأنعم منها؟قالوا: بلى قال من اكل الطائر وشرب الماء (2) وفاز برضوان الله

 

Allah سبحانه spoke to His Prophet صلى الله عليه وآله about the many blessings that He bestowed upon him; He said: "Surely, We have granted you al-Kawthar" (108:1).

They have disagreed over the meaning of al-Kawthar. It is said that it is a river in Paradise; [narrated] from `A'isha and Ibn `Umar.

Ibn `Abbas said: When "Surely, We have granted you al-Kawthar" (108:1) was revealed, the Messenger of Allah صلى الله عليه وآله climbed the pulpit and recited it to the people. When it was revealed, they said: O Messenger of Allah, what is this that Allah has given you? He said: A river in Paradise that is whiter than milk and straighter than an arrow shaft. Its banks are domes of pearls and sapphire. A green bird returns to it which possesses necks like the necks of the long-necked camel. They said: O Messenger of Allah, what are the benefits of that bird? He said: Shall I not inform you of its benefits? They said: Of course. He said: Whomever eats the bird and drinks the water, he attains the pleasure of Allah.

 

4 - وروى عن أبي عبد الله عليه السلام قال: نهر في الجنة أعطاه الله نبيه عوضا من ابنه.

 

And it is reported that Abu `Abdillah عليه السلام said: It is a river in Paradise that Allah gave to His Prophet in compensation for his son.

 

5 - وقال أنس: بينا رسول الله صلى الله عليه وآله ذات يوم بين أظهرنا إذ أغفى اغفاء ثم رفع رأسه متبسما فقلت: ما أضحك يا رسول الله؟قال: أنزلت على آنفا سورة فقرأ سورة الكوثر، ثم قال: أتدرون ما الكوثر؟قلنا: الله ورسوله اعلم، قال: فإنه نهر وعدنيه ربى عليه خير كثير، هو حوضي ترد عليه أمتي يوم القيامة آنيته عدد نجوم السماء فيختلج القرن منهم فأقول: يا رب أمتي؟(3) فيقال: انك لا تدرى ما أحدثوا  بعدك أورده مسلم في الصحيح.

 

And Anas said: One day, the Messenger of Allah صلى الله عليه وآله provided for us a proof when he was sleeping, then he lifted his head, smiling. So I said: What has made you smile, O Messenger of Allah? He said: A chapter has just been revealed to me. So he recited Surat al-Kawthar, then he said: Do you comprehend what al-Kawthar is? We said: Allah and His Messenger know best. He said: Surely, it is a river that Allah has promised to me. Upon it is goodness in abundance. It is my Pond that my Umma will return to on the Day of Resurrection. Its vessels are of the number of the stars of heaven. Then, the horn will stir them, and I will say: O Lord, my Umma? So it will be said: Surely, you do not know what they innovated after you.

It was reported by Muslim in his Sahih.

 

6 - وقيل هو الشفاعة رووه عن الصادق عليه السلام.

And it is said that it is intercession (shafa`a). It was reported from as-Sadiq عليه السلام.

(to be continued)

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7 - في كتاب الخصال فيما علم أمير المؤمنين عليه السلام أصحابه من الأربعمأة باب مما يصلح للمسلم في دينه ودنياه: انا مع رسول الله صلى الله عليه وآله ومعي عترتي على الحوض فمن أرادنا فليأخذ بقولنا، وليعمل بعملنا، فان لكل أهل نجيبا ولنا نجيب ولنا شفاعة، ولأهل مودتنا شفاعة، فتنافسوا في لقائنا على الحوض، فانا نذود عنه أعداءنا ونسقى منه أحباءنا وأولياءنا، من شرب منه شربة لم يظمأ بعدها ابدا حوضنا فيه مثعبان (4) ينصبان من الجنة، أحدهما من تسنيم والاخر من معين، على حافتيه الزعفران، وحصاه اللؤلؤ والياقوت وهو الكوثر.

 

In al-Khisal:

In what Amir al-Mu'mineen عليه السلام taught his companions from the four hundred chapters, regarding one who assists a Muslim in his religion and his world: I will be with the Messenger of Allah صلى الله عليه وآله, and my progeny will be with me at the Pond. Whoever wants [to be with] us should take from our teachings and act as we act. Surely, for every people there are nobles, and we are the nobles. Intercession is ours, and the people of our tradition will be interceded for. So compete to meet us at the Pond, for our enemies will be staved off from it, and our lovers and supporters will drink from it. Whomever drinks from it will never thirst again thereafter. Our Pond has two siphons that come from Paradise, one of tasneem and the other of ma`een. Its banks are saffron, and its gravel is pearls and sapphire; and it is al-Kawthar.

 

8 - عن أبي صالح عن ابن عباس قال: سمعت رسول الله صلى الله عليه وآله يقول: أعطاني الله تبارك وتعالى خمسا وأعطى عليا خمسا، أعطاني الكوثر وأعطاه السلسبيل، الحديث

 

From Abi Salih from Ibn `Abbas.

He said: I heard the Messenger of Allah صلى الله عليه وآله say: Allah تبارك وتعالى has given me five and He has given `Ali five. He has given me al-Kawthar, and He has given him as-Salsabil.

 

9 - في كتاب معاني الأخبار باسناده إلى الحسين بن أعين اخى مالك بن أعين قال: سألت أبا عبد الله عليه السلام عن قول الرجل للرجل: جزاك الله خيرا ما يعنى به؟فقال أبو عبد الله عليه السلام: ان الخير نهر في الجنة مخرجه من الكوثر، والكوثر مخرجه من ساق العرش; والحديث طويل أخذنا منه موضع الحاجة.

في روضة الكافي محمد بن يحيى عن أحمد بن محمد بن الحسين بن يزيد النوفلي عن الحسين بن أعين وذكر مثل ما كتاب معاني الأخبار سواء.

In Ma`ani al-Akhbar: By its isnad to al-Husayn b. A`yan the brother of Malik b. A`yan.

He said: I heard Abu `Abdillah عليه السلام say regarding the saying of a man to a man: "May Allah grant you goodness (jazaakAllahu khayran)" - what is its meaning? So Abu `Abdillah عليه السلام said: Surely, Khayr is a river in Paradise. It flows out from al-Kawthar, and al-Kawthar flows from beneath the Throne.

And the hadith is long, and we took from it the necessary portion.

In Rawdat al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad b. al-Husayn b. Yazeed an-Nawfali from al-Husayn b. A`yan, and he mentioned exactly what Ma`ani al-Akhbar recorded.

(tbc)

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10 - في تفسير علي بن إبراهيم عن النبي صلى الله عليه وآله حديث طويل ذكرناه بتمامه أول الاسراء وفيه يقول صلى الله عليه وآله: ثم مضيت مع جبرئيل فدخلت البيت المعمور فصليت فيه ركعتين ومعي أناس من أصحابي عليهم ثياب جدد، وآخرين عليهم ثياب خلقان، فدخل أصحاب الجدد وجلس أصحاب الخلقان، ثم خرجت فانقاد لي نهران نهر يسمى الكوثر ونهر يسمى الرحمة، فشربت من الكوثر واغتسلت من الرحمة، ثم انقاد لي جميعا حتى دخلت الجنة.

 

In Tafsir `Ali b. Ibrahim.

From the Prophet صلى الله عليه وآله in a long hadith that we mentioned in full at the beginning of Surat al-Isra', in which he صلى الله عليه وآله said: Then, I went with Jibra'il, and I entered Bayt al-Ma`mur, and I prayed two units there, and with me were people from my companions who were wearing new clothes, and others wearing rags. So the companions wearing new clothing entered, and the companions wearing rags sat. Then, I exited, and I was given two rivers: a river called al-Kawthar, and a river called ar-Rahma. So I drank from al-Kawthar and I bathed in ar-Rahma. Then, I was given both until I entered Paradise.

 

11 - في كتاب الاحتجاج للطبرسي (ره) عن النبي صلى الله عليه وآله حديث طويل في مكالمة بينه وبين اليهود وفيه قالوا: نوح خير منك؟قال النبي صلى الله عليه وآله ولم ذاك؟قالوا: لأنه ركب في السفينة فجرت على الجودى؟قال النبي صلى الله عليه وآله: ولقد أعطيت أنا أفضل من ذلك، قالوا وما ذاك؟قال: إن الله عز وجل أعطاني نهرا في السماء مجراه من تحت العرش وعليه ألف ألف قصر، لبنة من ذهب ولبنة من فضة، حشيشها الزعفران ورضراضها (5) الدر والياقوت وأرضها المسك الأبيض، فذلك خير لي ولامتى، و ذلك قوله تعالى: " انا أعطيناك الكوثر " قالوا: صدقت يا محمد، وهو مكتوب في التوراة: هذا خير من ذاك.

 

In Kitab al-Ihtijaj of Tabrisi:

From the Prophet صلى الله عليه وآله in a long hadith in a discussion between him and the Jews, in which they said: Noah is better than you. The Prophet صلى الله عليه وآله said: Why is that? They said: Because he boarded the Ark until it landed on [Mount] Judi. The Prophet صلى الله عليه وآله said: I was given something better than that. They said: What is that? He said: Surely, Allah عز وجل gave me a river in the heavens, which flows from beneath the Throne, and upon it are one million palaces, some built from gold and others built from silver. Its grass is saffron, and its soil is pearls and sapphires, and its ground is white musk. That is better for me and my Umma, and that is His تعالى saying, "Surely, We have granted you al-Kawthar" (108:1). They said: You have spoken the truth, O Muhammad, and it is written in the Torah: this is better than that.

 

12 - في أمالي الصدوق (ره) عن النبي صلى الله عليه وآله حديث طويل وفيه قال علي عليه السلام: يا رسول الله أصابتني جنابة البارحة من فاطمة بنت رسول الله صلى الله عليه وآله فطلبت في البيت ماء فلم أجد الماء، فبعثت الحسن كذا والحسين كذا، فأبطئا على فاستلقيت على قفاي فإذا انا بهاتف من سواد البيت: قم يا علي وخذ السطل واغتسل، فإذا انا بسطل من ماء مملو، عليه منديل من سندس، فأخذت السطل واغتسلت ومسحت بدني بالمنديل، ورددت المنديل على رأس السطل، فقام السطل في الهواء فسقط من السطل جرعة فأصابت هامتي، فوجدت بردها على فؤادي فقال النبي صلى الله عليه وآله: بخ بخ يا بن أبى طالب أصبحت وخادمك جبرئيل، اما الماء فمن الكوثر، واما السطل والمنديل فمن الجنة كذا اخبرني جبرئيل كذا اخبرني جبرئيل.

 

In the Amali of as-Saduq from the Prophet صلى الله عليه وآله in a long hadith in which `Ali عليه السلام said: O Messenger of Allah, I was afflicted with janaba yesterday from Fatima the daughter of the Messenger of Allah صلى الله عليه وآله. I looked in the house for water, but I did not find water. So I sent al-Hasan and al-Husayn, and we lay down on our backs, and I heard a voice in the darkness of the house (?) saying: Stand, O `Ali, and take the pail and bathe. Then I had a pail full of water, dressed in a veil made of silk. So I took the pail and bathed, and I wiped my body with the veil, and I returned the veil to the top of the pail. Then, the pail was taken up by a wind, and some water fell out of the pail and I drank it, and I felt its coolness on my heart. So the Prophet صلى الله عليه وآله said: Wow, O son of Abu Talib. You awoke, and Jibra'il served you. As for the water, it is from al-Kawthar. As for the pail and the veil, they are from Paradise. That is what Jibra'il informed me, that is what Jibra'il informed me.

 

13 - في أمالي شيخ الطائفة قدس سره باسناده إلى عبد الله بن العباس قال: لما نزل على رسول الله صلى الله عليه وآله " انا أعطيناك الكوثر " قال له علي بن أبي طالب: ما هو الكوثر يا رسول الله؟قال: نهر أكرمني الله به، قال علي عليه السلام: ان هذا النهر شريف فأنعته لنا يا رسول الله، قال: نعم يا علي الكوثر نهر يجرى تحت العرش ماؤه أشد بياضا من اللبن واحلى من العسل وألين من الزبد، حصاه الزبرجد والياقوت والمرجان، حشيشه الزعفران، ترابه المسك الأذفر، قواعده تحت عرش الله.

 

 

 

عز وجل، ثم ضرب رسول الله صلى الله عليه وآله على جنب أمير المؤمنين عليه السلام وقال: يا علي هذا النهر لي ولك ولمحبيك من بعدى.

 

In the Amali of Shaykh at-Ta'ifa قدس سره: By its isnad to `Abdullah b. al-`Abbas.

He said: When "Surely, We have granted you al-Kawthar" (108:1) was revealed to the Messenger of Allah صلى الله عليه وآله, `Ali b. Abi Talib said to him: What is al-Kawthar, O Messenger of Allah? He said: A river that Allah has honoured me with. `Ali عليه السلام said: Surely, this river is dignified, so describe it to us O Messenger of Allah. He said: Yes, O `Ali. Al-Kawthar is a river that flows beneath the Throne. It is one hundred times more white than milk, more sweet than honey, and softer than butter. Its banks are peridot, rubies, and coral. Its grass is saffron, its soil is strong musk. Its foundations are beneath the Throne of Allah عز وجل. Then, the Messenger of Allah صلى الله عليه وآله touched the side of Amir al-Mu'mineen عليه السلام and said: O `Ali, this river is for me, for you, and for your lovers after me.

to be continued

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14 - في كتاب المناقب لابن شهرآشوب عن يوسف بن مازن الراسبي انه لما صالح الحسن بن علي عليهما السلام عذل وقيل: يا مذل المؤمنين ومسود الوجوه فقال عليه السلام: لا تعذلوني فان فيها مصلحة، ولقد رأى النبي صلى الله عليه وآله في منامه تخطب بنو أمية واحد بعد واحد، فحزن فنزل جبرئيل بقوله: " انا أعطيناك الكوثر " " وانا أنزلناه في ليلة القدر ".

 

In Kitab al-Manaqib of Ibn Shahrashub:

From Yusuf b. Mazin ar-Rasabi that when al-Hasan b. `Ali عليهما السلام abdicated, he was abandoned and called: "O subduer of the believers, and darkener of the faces." So he عليه السلام said: Do not abandon me, for surely in this there is benefit. The Prophet صلى الله عليه وآله saw in his dream that Bani Umayya were giving sermons, one [man] after another. So he became aggrieved, so Jibra'il revealed His words, "Surely, We have granted you al-Kawthar" (108:1) and "Surely, we have revealed it in the Night of Decree" (97:1).

 

15 - في تفسير علي بن إبراهيم " انا أعطيناك الكوثر " قال: الكوثر نهر في الجنة اعطى الله محمدا عوضا عن ابنه إبراهيم عليه السلام.

 

In Tafsir `Ali b. Ibrahim:

"Surely, We have granted you al-Kawthar" (108:1). He said: Al-Kawthar is a river in Paradise that Allah gave Muhammad in compensation for his son Ibrahim عليه السلام.

 

16 - في الكافي علي بن إبراهيم عن هارون بن مسلم عن مسعدة بن صدقة عن جعفر عن آبائه عليهم السلام ان رسول الله صلى الله عليه وآله قال: السخي محبب في السماوات محبب في الأرض، خلق من طينة عذبة، وخلق ماء عينيه من ماء الكوثر، والبخيل مبغض في السماوات، مبغض في الأرض، خلق من طينة سبخة وخلق ماء عينيه من ماء العوسج (6)

 

In al-Kafi: `Ali b. Ibrahim from Harun b. Muslim from Mas`ada b. Sadaqa from Ja`far from his fathers عليهم السلام.

The Messenger of Allah صلى الله عليه وآله said: The generous is beloved in the heavens and beloved on Earth. He is created from sweet clay, and the water of his eyes is from the water of al-Kawthar. The stingy is hated in the heavens and hated on Earth. He is created from barren clay, and the water of his eyes is from the water of thorns.

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17 - في مجمع البيان: فصل لربك وانحر عن عمر بن يزيد قال: سمعت أبا عبد الله عليه السلام يقول في قوله: " فصل لربك وانحر " هو رفع يديك حذاء وجهك.

 

وروى عنه عبد الله بن سنان مثله.

 

In Majma` al-Bayan:

"So pray to your Lord and sacrifice" (108:2) It is raising your hands next to your face.

And a similar report was narrated from `Abdullah b. Sinan.

 

18 - وعن جميل قال: قلت لأبي عبد الله عليه السلام: " فصل لربك وانحر " فقال بيده هكذا يعنى استقبل بيديه حذاء وجهه القبلة في افتتاح الصلاة.

 

And from Jameel.

He said: I said to Abu `Abdillah عليه السلام: "So pray to your Lord and sacrifice" (108:2). So he said: With his hand like this - meaning, raising his hands next to his face before the qibla at the beginning of prayer.

 

19 - وروى عن مقاتل بن حيان عن الأصبغ بن نباتة عن أمير المؤمنين عليه السلام قال: لما نزلت هذه السورة قال النبي صلى الله عليه وآله لجبرئيل عليه السلام: ما هذه النحيرة التي امرني بها ربى، قال: ليست بنحيرة ولكنه يأمرك إذا تحرمت للصلاة أن ترفع يديك إذا كبرت، وإذا ركعت وإذا رفعت رأسك من الركوع وإذا سجدت، فإنه صلاتنا وصلاة الملائكة في السماوات السبع; فان لكل شئ زينة وان زينة الصلاة رفع  الأيدي عند كل تكبيرة.

 

قال النبي صلى الله عليه وآله: رفع الأيدي من الاستكانة.

قلت: وما الاستكانة؟قال: ألا تقرأ هذه الآية: " فما استكانوا لربهم وما يتضرعون " أورده الثعلبي والواحدي في تفسيريهما.

 

And it was reported from Muqatil b. Hayyan from al-Asbagh b. Nubata from Amir al-Mu'mineen عليه السلام.

He said: When this verse was revealed, the Prophet صلى الله عليه وآله said to Jibra'il عليه السلام: What is this nahira that my Lord has ordered me to do? He said: It is not a nahira, rather He orders you to raise your hands when you begin your prayer when you say the takbeer, when you bow, when you raise your head from bowing, and when you prostrate; for surely that is our prayer and the prayer of the angels in the seven heavens. For everything there is an ornamentation, and the ornamentation of prayer is raising the hands at every takbeer.

The Prophet صلى الله عليه وآله said: Raising the hands is from submission. I said: And what is submission? He said: Do you not recite this verse, "They did not submit to their Lord, nor did they humbly supplicate." (23:76)

Ath-Tha`labi and al-Wahidi reported it in their tafsirs.

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20 - واما ما رواه عن علي عليه السلام ان معناه ضع يدك اليمنى على اليسرى حذاء النحر في الصلاة فمما لا يصح عنه، لان جميع عترته الطاهرين عليهم السلام قد رووه عنه بخلاف ذلك، وهو ان معناه ارفع يدك إلى النحر في الصلاة.

 

As for what was reported from `Ali عليه السلام, that its meaning [108:2] is to place your right hand over your left hand next to the throat in prayer, it has not been authenticated from him, because all of his pure progeny عليهم السلام would report the contrary about him. Rather, its meaning is to raise your hands to your throat in prayer.

 

21 - في الكافي محمد بن يحيى عن أحمد بن محمد عن حماد عن حريز عن رجل عن أبي جعفر عليه السلام قال: قلت له: " فصل لربك وانحر " قال: النحر الاعتدال في القيام أن يقيم صلبه ونحره.

 

In al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad from Hamad from Hareez from a man from Abu Ja`far عليه السلام.

I said to him: "So pray to your Lord and sacrifice" (108:2). He said: To sacrifice (an-naHr) is to balance oneself whilst standing, so that one straightens his chest and throat.

 

22 - في عوالي اللئالي وروى عن مقاتل عن حماد بن عثمان قال: سألت الصادق عليه السلام ما النحر؟فرفع يده إلى صدره فقال: هكذا ثم رفعهما فوق ذلك فقال: هكذا استقبل القبلة في استفتاح الصلاة.

 

In `Awali al-La'ali: And it is reported from Muqatil from Hamad b. `Uthman.

He said: I asked as-Sadiq عليه السلام: What is sacrifice (an-naHr)? So he raised his hands to his chest and said: Like this. Then, he raised them above that and said: Face the qibla like this when you begin the prayer.

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41 minutes ago, Dhulfikar said:

 Is there image or video about those verses of how one should hold his hand and how we should stand straightens his chest and throat, because I got bit confused.

"straighten the chest and throat" refers to standing up straight, not slouched and not with your face angled too low. Your face should face the qibla, and your eyes should be looking downward in front of you.

As for the hands, when you raise your hands in takbeer, raise them up to the neck. They should not go above the neck or behind your face. When your hands are up, the palms should be facing the qibla.

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23 - في كتاب الاحتجاج للطبرسي (ره) عن الحسن بن علي عليه السلام حديث طويل يقول فيه عليه السلام واما أنت يا عمرو بن العاص الشانئ اللعين الأبتر فإنما أنت كلب (كنت ظ) أول أمرك، ان أمك لبغية وانك ولدت على فراش مشترك، فتحاكمت فيك رجال قريش منهم أبو سفيان بن حرب والوليد بن المغيرة، وعثمان بن الحارث، و النضر بن الحارث بن كلدة، والعاص بن وايل، كلهم يزعم انك ابنه، فغلبهم عليك من بين قريش ألأمهم حسبا وأخبثهم منصبا وأعظمهم بغية، ثم قمت خطيبا وقلت انا شانئ محمد، وقال العاص وائل: ان محمد رجل أبتر لا ولد له، فلو قد مات انقطع ذكره، فأنزل الله تبارك وتعالى: ان شأنك هو الأبتر وكانت أمك تمشى إلى عبد قيس تطلب البغية، تأتيهم في دورهم ورحالهم وبطون أوديتهم.

 

In Kitab al-Ihtijaj by Tabrisi:

From al-Hasan b. `Ali عليه السلام in a long hadith in which he عليه السلام says: As for you, O `Amr b. al-`As, you are the enemy (ash-shani'), the cursed, and the cut off (al-abtar). Surely, you are not but a dog. Surely, your mother is a harlot, and you were born from a shared bed. So the men of Quraysh contended over you; from them were Abu Sufyan b. Harb, al-Waleed b. al-Mughira, `Uthman b. al-Harith, an-Nadr b. al-Harith b. Kalada, and al-`As b. Wa'el, all of whom claimed that you were their son. The most depraved of them in rank, the most malicious of them in status, and the greatest of them in transgression won you over. Then, you stood up in a speech and said: "I am the enemy of Muhammad", and al-`As b. Wa'el said, "Surely, Muhammad is cut off. He does not have a son, and so if he dies, then his remembrance will be cut off", so Allah تبارك وتعالى said: "Surely, your enemy is the one who is cut off" (108:3). Your mother would walk to `Abd Qays seeking prostitution, and he would have intercourse with them during their menses, their travels, and in open valleys.

 

24 - في كتاب الخصال فقال أبو ذر رحمه الله أنا أحدثكم بحديث سمعتموه ألستم تشهدون ان رسول الله صلى الله عليه وآله قال: شر الأولين والآخرين اثنا عشر، ستة  من الأولين وستة من الآخرين؟إلى أن قال: واما الستة من الآخرين فالعجل وهو نعثل وفرعون وهو معاوية، وهامان هذه الأمة زياد، وقارونها وهو سعيد (7) والسامري وهو أبو موسى عبد الله بن قيس لأنه قال كما قال سامري قوم موسى " لامساس " أي لا قتال، والأبتر وهو عمرو بن العاص.

 

In al-Khisal:

Abu Dharr رحمه الله said: I will narrate a hadith to you that you have heard. Do you not bear witness that the Messenger of Allah صلى الله عليه وآله said: The worst of the former people and the latter people are twelve; six from the former people, and six from the latter people. Until he said: As for the six from the latter people, they are (1) the [golden] calf, and it is the foolish scholar (?), (2) Pharaoh, and he is Mu`awiya, (3) and the Haman of this Umma is Ziyad [b. Abih], (4) and its Qarun is Sa`eed [b. al-`As], (5) Samiri, and he is Abu Musa `Abdullah b. Qays, because he said what Samiri of the nation of Musa said, "Do not touch" (20:97), meaning, do not fight, (6) and the cut off, and he is `Amr b. al-`As.

 

25 - في تفسير علي بن إبراهيم قال: دخل رسول الله صلى الله عليه وآله المسجد وفيه عمرو بن العاص والحكم بن أبي العاص فقال عمرو: يا أبا الأبتر وكان الرجل في الجاهلية إذا لم يكن له ولد سمى أبتر، ثم قال عمرو: انى لأشنأ محمدا أي أبغضه، فأنزل الله على رسوله صلى الله عليه وآله: " انا أعطيناك الكوثر * فصل لربك وانحر * ان شانئك " أي مبغضك عمرو بن العاص " هو الأبتر " يعنى لا دين له ولا نسب.

 

In Tafsir `Ali b. Ibrahim:

He said: The Messenger of Allah صلى الله عليه وآله entered the mosque, and in it was `Amr b. al-`As and al-Hakam b. Abu'l `As, so `Amr said: O cut off father. In jahiliyya, if a man did not have a son, he was called "cut off". Then, `Amr said: Surely, I am an enemy of Muhammad; rather I despise him. So Allah revealed "Surely, we have given you al-Kawthar. So pray to your Lord and sacrifice. Surely, your enemy" - meaning `Amr b. al-`As, the one who despises you - "is the one who is cut off" (108:1-3) - meaning, he has no religion and no lineage.

(complete)

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On September 17, 2017 at 5:02 AM, Qa'im said:

"straighten the chest and throat" refers to standing up straight, not slouched and not with your face angled too low. Your face should face the qibla, and your eyes should be looking downward in front of you.

As for the hands, when you raise your hands in takbeer, raise them up to the neck. They should not go above the neck or behind your face. When your hands are up, the palms should be facing the qibla.

Does this apply to females as well?

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